Agora思想的公共广场

安萨里

1058–1111

初步了解有意简化——人物介绍讲得更多

哲学家无法证明他们所主张的：因果之间没有必然联系，只有上帝在起作用——而确定性来自神秘体验。

定位

伊斯兰世界的哲学 · 西亚与北非 · 宗教, 认识论, 形而上学

他在《哲学家的矛盾》中攻击哲学家——并通过怀疑走上了神秘主义之路。

核心思想

  • 对因果性的批判
  • 偶因论
  • 怀疑的危机与对确定性的追寻

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影响

受影响于 2

  • 拉比娅·阿达维娅

    受其影响

    In the Book of Love of his Revival of the Religious Sciences al-Ghazali quoted and explained Rabia’s verses on the two kinds of love for God. al-Ghazali, Ihya ulum al-din, Kitab al-mahabba, tr. E. Ormsby, Love, Longing, Intimacy and Contentment (2011); M. Smith, Rabia the Mystic (1928)

    依据: AI 草稿

    拉比娅·阿达维娅 › 相传 约714–801年

  • 阿什阿里

    受其影响

    Al-Ghazali wrote as a theologian of al-Ashari’s school: his Moderation in Belief (c. 1095) expounds Asharite doctrine, and his critique of necessary causation follows Asharite occasionalism. al-Ghazali, al-Iqtisad fi l-itiqad (c. 1095); Tahafut al-falasifa (1095); SEP “al-Ghazali”

    依据: AI 草稿

    阿什阿里 › 约874–936年

影响了 10

  • 法赫尔丁·拉齐

    影响了

    Ibn Khaldun named Fakhr al-Din al-Razi as al-Ghazali’s successor in the new approach of the later theologians, which Razi carried further by engaging the philosophers’ arguments in detail. Ibn Khaldun, al-Muqaddima (1377), section on kalam, tr. F. Rosenthal (1958); F. Griffel, The Formation of Post-Classical Philosophy in Islam (2021)

    依据: 亦见于 InPhO · InPhO

    法赫尔丁·拉齐 › 约1150–1210年

  • 伊本·阿拉比

    影响了

    Ibn Arabi took up al-Ghazali’s view that inspired unveiling (kashf) gives surer knowledge of God than rational reflection, refining how the two relate in the Meccan Revelations. Ibn Arabi, al-Futuhat al-makkiyya; W. C. Chittick, The Sufi Path of Knowledge (1989); SEP “Ibn Arabi”

    依据: 亦见于 InPhO · InPhO

    伊本·阿拉比 › 1165–1240

  • 托马斯·阿奎那

    影响了 ✓

    Thomas, like Albert, used the Latin translation of al-Ghazali’s Doctrines of the Philosophers (Maqasid, by Gundissalinus) as a source on Arabic philosophy – taking “Algazel”, whose critical frame the translators had left out, for a follower of Avicenna. SEP “al-Ghazali” (F. Griffel), section on the Latin reception; al-Ghazali, Maqasid al-falasifa, Latin Summa theoricae philosophiae (12th c.)

    依据: 亦见于 Wikidata · Wikidata

    托马斯·阿奎那 › 约1225–1274年

  • 拉蒙·柳利

    影响了

    Llull adapted the logic of al-Ghazali’s Intentions of the Philosophers in his Compendium logicae Algazelis and its Catalan verse version, the Lògica del Gatzell (c. 1271–72). R. Llull, Compendium logicae Algazelis; Lògica del Gatzell; A. Bonner, The Art and Logic of Ramon Llull (2007); SEP “Ramon Llull”

    依据: AI 草稿

    拉蒙·柳利 › 约1232–1316年

  • 伊本·赫勒敦

    影响了

    Ibn Khaldun named al-Ghazali the first to write in the way of the later theologians and shared his doubts about the philosophers’ metaphysical proofs (Muqaddima, 1377). Ibn Khaldun, al-Muqaddima (1377), sections on kalam and on philosophy, tr. F. Rosenthal (1958)

    依据: 亦见于 InPhO · InPhO

    伊本·赫勒敦 › 1332–1406

  • 沙·瓦利乌拉

    影响了

    In the introduction to The Conclusive Argument from God Shah Waliullah named al-Ghazali with respect among the forerunners who had explained the reasons behind the revealed law. Shah Wali Allah, Hujjat Allah al-baligha, introduction, tr. M. K. Hermansen, The Conclusive Argument from God (1996)

    依据: 亦见于 InPhO · InPhO

    沙·瓦利乌拉 › 1703–1762

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  • 犹大·哈列维

    影响了 存在争议

    Halevi’s critique of the philosophers in the Kuzari (c. 1140) resembles al-Ghazali’s Incoherence of the Philosophers; whether he knew al-Ghazali’s works directly is disputed. Judah Halevi, Kuzari (c. 1140); D. H. Baneth, “Jehuda Hallewi und Gazali” (1924); SEP “Judah Halevi”

    依据: AI 草稿

    犹大·哈列维 › 约1075–1141年

  • 伊本·图斐利

    影响了

    In the introduction to Hayy ibn Yaqzan Ibn Tufayl cited al-Ghazali’s mystical experience as a model, while noting that his popular and esoteric works contradict each other. Ibn Tufayl, Hayy ibn Yaqzan, introduction, tr. L. E. Goodman (1972); SEP “Ibn Tufayl”

    依据: AI 草稿

    伊本·图斐利 › 约1105–1185年

  • 穆赫辛·费兹·卡尚尼

    影响了

    Fayd Kashani’s White Path (1636) is a Shiʿi recension of al-Ghazali’s Revival of the Religious Sciences that keeps its structure and most of its ethical teaching. Fayd Kashani, al-Maḥajja al-bayḍāʾ fī tahdhīb al-Iḥyāʾ, ed. A. A. Ghaffari (8 vols.); Aqa Buzurg Tihrani, al-Dharīʿa (for the date)

    依据: AI 草稿

    穆赫辛·费兹·卡尚尼 › 1598–1680

  • 奥斯曼·丹·福迪奥

    影响了

    Usman dan Fodio echoed al-Ghazali’s Revival of the Religious Sciences in the title of his Ihya al-sunna, joining Sufi piety with a call to revive the Sunna. M. Hiskett, The Sword of Truth: The Life and Times of the Shehu Usuman dan Fodio (1973); al-Ghazali, Ihya ulum al-din

    依据: AI 草稿

    奥斯曼·丹·福迪奥 › 1754–1817

批评

受批评于 2

  • 伊本·鲁世德（阿威罗伊）

    受其批评

    Averroes answered al-Ghazali’s Incoherence point by point: whoever denies natural causes denies the intellect, since knowledge is knowledge through causes (Tahafut al-tahafut, c. 1180). Ibn Rushd, Tahāfut al-tahāfut, 17th discussion, tr. S. van den Bergh, 1954

    依据: AI 草稿

    伊本·鲁世德（阿威罗伊） › 1126–1198

  • 法蒂玛·梅尔尼西

    受其批评

    Mernissi read al-Ghazali’s book on marriage in the Ihya as treating women’s sexuality as an active danger (fitna) that justified seclusion and segregation (Beyond the Veil, 1975). F. Mernissi, Beyond the Veil: Male–Female Dynamics in a Modern Muslim Society, 1975

    依据: AI 草稿

    法蒂玛·梅尔尼西 › 1940–2015

批评了 3

  • 亚里士多德

    批评了

    Al-Ghazali judged that Aristotle’s metaphysics, as transmitted by al-Farabi and Avicenna, contains unbelief, while accepting his logic as neutral (al-Munqidh min al-dalal, c. 1108). al-Ghazālī, al-Munqidh min al-ḍalāl, tr. R. J. McCarthy, Freedom and Fulfillment, 1980

    依据: AI 草稿

    亚里士多德 › 公元前384—前322年

  • 法拉比

    批评了

    Al-Ghazali named al-Farabi and Avicenna as the philosophers he meant to refute, condemning their eternal world, God’s knowing only universals and denial of bodily resurrection (Tahafut al-falasifa, 1095). al-Ghazālī, Tahāfut al-falāsifa (1095), introduction and conclusion; SEP “al-Ghazali”

    依据: AI 草稿

    法拉比 › 约872–950年

  • 伊本·西那（阿维森纳） 受其影响

    受其影响

    Al-Ghazali summarised Avicenna’s philosophy in The Aims of the Philosophers and took over much of his logic and psychology, even while condemning three of his doctrines. al-Ghazali, Maqasid al-falasifa (c. 1094); F. Griffel, Al-Ghazali’s Philosophical Theology (2009); SEP “al-Ghazali”

    依据: AI 草稿

    批评了

    Al-Ghazali’s Incoherence of the Philosophers attacked Avicenna’s system on twenty points, among them the world’s eternity, emanation and the necessary link between cause and effect (1095). al-Ghazālī, Tahāfut al-falāsifa (1095), tr. M. Marmura, 2000; SEP “al-Ghazali”

    依据: AI 草稿

    伊本·西那（阿维森纳） › 980–1037

作品

  • 1095哲学家的矛盾

    驳斥哲学家的20个论题——其中包括必然因果性。

  • 约1097年宗教科学的复兴

    四十卷书，论述礼拜、社会生活、恶习以及通向真主的美德——苏菲之道被视为律法的内在生命；论爱的一卷引用了拉比娅。

  • 约1108年迷途指津（al-Munqidh min al-dalal）

    对他本人探求确定性的叙述：怀疑的危机，对神学家、哲学家和伊斯玛仪派主张的考察，以及作为通过亲身体验获得知识之路的苏菲道路。

立场

Al-Ghazali studied the philosophers thoroughly in order to refute them. In The Incoherence of the Philosophers he argued that Avicenna’s followers could not prove their key claims, and that three of them – the eternity of the world, God’s knowing particulars only in a universal way, and the denial of bodily resurrection – contradicted Islam. Famously he denied that fire necessarily burns cotton: what we call causes are only regular conjunctions created by God at each moment. In his autobiography he describes how doubt led him to the certainty of mystical experience. He secured a place for logic in Islamic theology and made Sufism respectable within Sunni Islam.

生平与背景

Born in 1058 in Tus in north-eastern Iran, al-Ghazali became the leading teacher at the Nizamiyya college in Baghdad. In 1095 a spiritual crisis made him give up his post; he lived for years as a wandering Sufi in Damascus, Jerusalem and Mecca. He later taught again briefly in Nishapur and died in his home town in 1111.

其他主要作品

  • The Intentions of the Philosophers (c. 1094)
  • The Incoherence of the Philosophers (1095)
  • The Revival of the Religious Sciences (c. 1097)
  • Deliverance from Error (c. 1108)

出现在

来源: Wikipedia · Wikidata

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